115 Gittin 8/5-8

(5) If one wrote a bill of divorce [dating it] according to an illegitimate regime, according to the Median Empire, according to the Greek Empire, according to building of the Temple, or since the destruction of the Temple; or, if one was in the East and wrote "in the West, or in the West and wrote "in the East," then [the woman who was divorced with such a document and remarried based on it] must separate from both [husbands] and she requires a bill of divorce from both, and she has no claim on either for the amount of her ketubah [monetary settlement payable to a married woman upon divorce or the death of her husband], for her right of usufruct, for food, and for wear and tear of clothes belonging to her. If she took [any of these] from either one, she must return it. Her child by either husband is a mamzer [the offspring of an adulterous or incestuous relationship who is prohibited from marrying much of the Jewish population]; neither of [the husbands] may, [if they are priests,] become ritually impure to her [when she dies], and neither has rights to that which she finds nor to her earnings, nor to annul her vows. If she is the daughter of an Israelite, she is disqualified from marrying a priest; if the daughter of a Levite, [she is disqualified] from eating tithe; and if a Kohen's daughter, [she is disqualified]from eating terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household]. The heirs of neither [husband] have a right to her ketubah. And if they die, the brothers of both must perform chalitzah [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage] and may not perform levirate marriage. If he changed his name or her name, or the name of his city or the name of her city [on the bill of divorce], she must [in case she remarried upon such a bill of divorce ]separate from both [husbands], and she is subject to all the above-mentioned regulations.

(6) [With regard to] all women with whom one is prohibited to engage is sexual relations, their co-wives are permitted. If these co-wives married and the [original woman] was found to be sterile, they must separate from both [husbands] and are subject to all of the above regulations.

(7) [With regard to] one who marries a woman through levirate marriage, and her co-wife married another [man] and the first woman was found to be an aiylonit [a woman with arrested sexual development who cannot bear children], [the co-wife] must separate from both [men] and is subject to all the mentioned regulations.

(8) If a scribe wrote a bill of divorce for the man and a receipt for the woman [acknowledging the receipt of the amount of her ketubah], and he made a mistake and gave the bill of divorce to the woman, and the receipt to the man, and they exchanged them; and later, behold the bill of divorce is produced by the man and the receipt by the woman [so that it becomes clear that a mistake was made], she must separated from both [her new husband and her original one], and is subject to all the above regulations. Rabbi Eliezer says, "If the error is discovered in time [i.e. before she remarried], it is not a [valid] bill of divorce, but if [it is discovered] after a while, it is a [valid] bill of divorce. Because it is not in the rights [of the first husband] to destroy the claim the second husband." If one wrote [a bill of divorce] to divorce his wife, and changed his mind, Beit Shammai says, "He has disqualified her from the Kehuna [priesthood]." Beit Hillel say, "Even if he gave it to her on condition and the condition was not met, he has not disqualified her from the Kehuna."